Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	election_n	good_a	work_n	4,641	5	6.8470	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17400	The paterne of wholsome words. Or a collection of such truths as are of necessity to be belieued vnto saluation separated out of the body of all theologie made euident by infallible plaine proofes of Scripture. And withall, the seuerall vses such principles should be put to, are abundantly shevved. A proiect much desired, and of singular vse for all sorts of Christians. By N. Bifeild [sic], preacher of Gods word at Isleworth in Middlesex.	Byfield, Nicholas, 1579-1622.	1618 (1618)	STC 4226; ESTC S120680	139,132	558

very horse and mule and much worse Secondly heere is matter of instruction and that first to wicked men that if it be possible they would awake from this heauie sleepe in sinne and learne to liue righteously These Iudgements may warne all men euery where to repent and seeing they are thus vndone by the first Adam to seeke release from this dreadfull misery by the second Adam There is no condemnation to them that are in Christ Iesus and there can bee no accesse to Christ without repentance from dead workes and faith in him Oh how were men sure to be freed by Christ if they were once wearie and heauie laden There is a full propitiation for al sinne in him hee hath borne all that curse of the law onely if any man will be in Christ he must be a new Creature This may instruct the godly and so 1. The weak Christian should labour by all meanes to be established in the faith that as Christ hath freed him from all these miseries as curses so faith may free him from the feare of them and to this end hee should earnestly and constantly pray that God would make him worthy of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power 2. Th. 1.11.12 2. All Christians should forcibly compell vpon themselues a carefull practice of 6. duties 1. All ages should admire the exceeding riches of the tender kindnesse and mercy of God and the great loue wherewith hee hath loued vs that hath forgiuen vs so great a debt and freed vs from so vnspeakable confusion Ephes. 2.4.7 2. Wee should often looke vpon Christ that hath borne all the malediction of the law for vs and that both to moue vs to compassion and mourning for our sinnes that so pierced him Zach. 12.10 And also to settle our selues against the feare of any of these miseries seeing Christ hath fully paid our debts and suffered the vttermost in our roomes and further if wee did often set before vs that maruellous passion of our Lord and Sauiour it might rauish our hearts to a greater loue towards him and desire to bee with him to giue him eternall thankes 3. Haue we escaped so much danger which sinne brought vs into Then let vs for euer be warned and goe our wayes and sin no more Let vs watch ouer our selues that we be not bewitched by the deceitfulnes of sinne For heere wee may learne that God can make sinne extreamly bitter vnto vs but especially let vs leaue sinne euen because God hath dealt so graciously with vs. 4. It should teach vs with all compassion to pitie others with whom we conuerse that yet liue in this misery wee should striue with all effectualnesse of perswasion to draw them out of such an estate and vse our vttermost power to pull them out of this fier prouoking them to holinesse and good workes and exhorting and rebuking them with all instance that they may not perish in so great condemnation Heb. 10.25 5. It should teach vs to endure all sorts of afflictions that God shal please to try vs withall and that because they are no way comparable to the punishments we are escaped from and besides God is pleased to cause them to work our good they try and encrease our faith in Christs merits they make vs know our selues more throughly they mollifie and soften our hearts they tame our flesh they scoure our gifts from rust they weane vs from the world and excite the desire after and care to prouide for the world to come 6. It should teach vs with all gladnesse of heart to remember our miseries as waters that are past and establish our selues in a daily solace especially in the expectation of the full and finall deliuerance from all the remnants of distresse in the day of Christ when God shall bee made maruellous in them that beleeue 2. Thes. 1.11 And the more we should lift vp our heads vpon whom the ends of the world are come because the day of that redemption draweth neere Let vs euer say with Dauid Psal. 16.6 The lines are fallen vpon mee in pleasant places yea I haue a faire heritage and The Lord hath drawn vs out of many waters let vs therefore loue the Lord dearly and reioyce alwaies in the Lord Phil. 4.4 CHAP. XI The estate of Grace Ephes. 1.4 As he hath chosen vs in him before the foundation of the world HItherto of the second estate of man The third estate is the estate of Grace which is three waies to bee considered 1. First in respect of the means of the foundation of it 2. Secondly in respect of the subiect of the possession of it which is the Church 3. Thirdly in respect of the degrees of application and manifestation which are two viz. Iustification Sanctification The meanes of foundation is twofold 1. Election in God 2. Redemption in Christ. Concerning Election there are these euident Principles First that there was a choice and Election made by God Eph. 1.4 As he hath chosen vs in him before the foundation of the world Secondly that this choice was before the foundation of the world Ephes. 1.4 as immediately before Rom. 9.11 For ere the children were borne and when they had done neither good nor euill that the purpose of God might remaine according to the Election not by workes but by him that called c. That onely some men are chosen not all men If all were taken how could there be Election c Matth. 20.16 Many are called but few chosen Mat. 22.14 That the cause of our Election is the onely free grace of God not our workes Ephes. 1.5 Who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will c. Rom. 9.15.18 For he saith vnto Moses I wil haue mercy on him to whom I will shew mercy and will haue compassion on him on whom I will haue compassion Therfore he hath mercy on whom he will and whom he will he hardneth That Gods Election is vnchangeable all the Elect shall bee saued Rom. 8.30 Moreouer whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified c. Isaiah 46.10 My Counsell shall stand and I will doe whatsoeuer I will 2. Tim. 2.19 But the foundation of God remaineth sure and h●th this seale The Lord knoweth who are his c. Iohn 6.37 All that the Father giueth me shall come to me and him that commeth to mee I cast not away Matth. 25.34 Then shall the King say to them on the right hand Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundations of the world The consideration of this doctrine of mans Election should teach vs diuers things Euery one of vs should study this doctrine of our Election and labour to make it sure seeing here lieth the

trust in God 5. As any are more godly so they must know they shall bee more assaulted Thus for instruction This doctrine of the fall hath matter in it of extreame humiliation in that eternall shame lies vpon our nature by this vile offence both in respect of the extremity of our losse and the fearfull displeasure of God Lastly it may comfort the godly to thinke of their estate by Christ hauing receiued the assurance of a better condition then euer they could haue had in Adam and the rather because they are now confirmed as the Angels of heauen that they can neuer fall from the happinesse they haue in Christ. CHAP. IX Of Sinne. Rom. 5.12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned c. HItherto of the cause of our misery The parts follow viz. 1. Sinne. 2. Punishment The principles concerning sin are First that all men haue sinned Psalm 14.1.2.3 The foole hath said in his heart there is no God they haue corrupted and done an abominable worke there is none that doth good The Lord looked downe from heauen vpon the children of men to see if there were any that would vnderstand and seeke God All are gone out of the way they are all corrupt there is none that doth good no not one Prou. 20.9 Who can say I haue made mine heart cleane I am cleane from my sinne 1. King 8.46 There is no man that sinneth not c. Eccles. 7.22 Surely there is no man iust in the earth that doth good and sinneth not Rom. 3.9 What then are wee more excellent No in no wise for we haue already proued that all both Iewes and Gentiles are vnder sin Iam. 3.2 For in many things we sinne all 1. Ioh. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. The second principle is that the nature of man is stained with sinne from the birth Iob 14.4 Who can bring a cleane thing out of filthinesse there is not one Iob 15.14 What is man that he should bee cleane and hee that is born of a womā that he shuld be iust Psal. 51.5 Behold I was borne in iniquity and in sin hath my mother conceiued me That this infection hath ouerspread the whole nature of man hence called the old man For explication of this principle we must consider that the nature of man is tainted 14. waies For there is in man by nature Extreame darknesse sightlesnes especially in the knowledge of God and happinesse Colos. 1.13 Who hath deliuered vs from the power of darknesse 1. Cor. 2.14 But the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Insensiblenesse and vnutterable hardnesse of heart Ephes. 4.18 Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart c. Impotency and extreame disability to deliuer our owne soules or breake off our sinnes Esa. 44.20 He feedeth of ashes a seduced heart hath deceiued him that he cannot deliuer his soule nor say is there not a lie in my right hand Enmity to that which is good Rom. 8.7 For the wisedome of the flesh is enmity to God Rom. 7.23 But I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my members 5. Impurity foulnes filthines all ouer Tit. 1● 5. Vnto them that are defiled 〈◊〉 ●●beleeuing is nothing pure 〈◊〉 euen their mindes and conscien●● are defiled Psal. 14.3 All are gone out of the way they are all corrupt there is none that doth good no not one 6. Abundance of false principles 7. Pronenesse to al sorts of euil Rom. 7.14.21 For we know that the law is spirituall but I am carnall sold vnder sinne I finde then by the law that when I would do good euill is present with me c. Concupiscence Want of all righteousnesse defects of the loue feare Ioy. c in God so of mercy c Psalm 14.3 All are gone out of the way they are all corrupt there is none that doth good no not one c. Rom. 3.10 As it is written There is none righteous no not one The members are naturally seruants of sinne so the senses Rom. 6.13.16 c. Neither giue you your members as weapons of vnrighteousnesse vnto sinne c. Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants you are to whom ye obey whether it bee of sinne vnto death or of obedience vnto righteousnesse c. A seruile will a will that apprehends no liberty but in sinning Rom. 7.14 A natural aptnesse to be scandalized so as Christ himselfe is an offence a rocke of offence 1. Cor. 8.7 1. Pet. 2.6 A naturall sauouring and relishing of the things of Satan Ephes. 2.2 Wherein in time past you walked according to the course of this world and after the prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience This hath been euer since the first tentation in Paradise Corruption of memory Forgetting Good Retaining Euill A naturall dis-union one from another lusts of disagreement shunning all harty communion with others through dislike and selfe-loue Iam. 4.1 From whence are warres and contentions amongst you are they not hence euen of your lusts that fight in your members These things proue that wee haue all vile natures that there is not one of a good nature in the world by nature The fourth principle is that besides these sinnes that sticke fast vpon our natures euery man is guilty of horrible and many and vile actuall sinnes Psalm 14. 1.2.3 They haue corrupted and done an abominable worke c. Iob. 15.15.16 Behold he found no stedfastnesse in his Saints yea the heauens are not cleane in his sight How much more is man abominable and filthy who drinketh iniquity like water Rom 3.12 They haue all gone out of the way c. Such as are 1. A world of euill thoughts Genes 6.5 When the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were only euill continually Atheisticall thoughts innumerable Impure thoughts innumerable Vaine thoughts innumerable Errours in all parts of Religion 2. Vile affections Impatiency Lust Anger Enuie Suspition Malice Worldly feare Trust Ioy Loue c. 3. Vile words bitter idle false flattering slādering proud filthy deceitfull scornfull censuring words 4. Atheisticall workes Psal. 14.1.3 as in many places before Against Gods worship in all the parts Against the Sabbath In our particular and generall calling At home and abroad Secret open Of omission and commission Of ignorance of knowledge Sudden and of custome In

personall vnion is this of the diuine nature with the humane in one person The mystical vnion is of Christ with the Church in one body The sacramentall vnion is of the body and blood of Christ with bread and wine in one ordinance This vnion is not a vnion of inhabitation as God dwels in the Saints nor of consent only as the faithfull are one in the Father and the Sonne Nor of commixtion as water and wine are one nor of combination as two boords fastened together are one nor of composition when of two things is made some third thing in one But it is I say a personall vnion the humane nature of Christ being assumed into vnion with the person of the Sonne of God From whence ariseth A speciall manner of subsisting in the humane nature of Christ differing from other men For soule and body make a person in other men but not so in Christ. For his soule and body are borne vp and subsist in his diuine nature As the luie or Misseltoe growes without a root of it owne vpon the body of another tree so is it with the humane nature of Christ As soule and body in vs make one man so God and man make one Christ in him A communication of proprieties so as that which is proper to one nature is attributed to the whole person so the Sonne of God was crucified bought the Church with his blood 1. Cor. 2.8 Act. 20.28 The collation of gifts vpon the humane nature after an vnspeakable manner In respect of which the humane nature of Christ doth excell all creatures for wisedome goodnesse holinesse power maiesty and glory in as much as the God-head dwelles in him bodily Col. 2.9 For in him dwelleth all the fulnesse of the God-head bodily and so the second Adam doth farre excell the first It was needfull Christ should be God and man in one nature 1. That so he might reconcile or make God and man one againe 2. That so hee might bee a meet Mediator as being a kin to both parties 3. That he might pacifie God by his death which he could neither feele as God nor ouercome as man 4. That the works of redemption done in the flesh might bee sufficient price for sin by which the infinite God was wronged Here is also consolation in this doctrine for hence ariseth manifest reason of hope of pardon and peace with God and besides out of his fulnesse wee may now all receiue grace and a supply for all our wants Heere wee haue all the treasures of wisdome and grace in Christ-man and hee is now able to be a fountaine of more good to vs then euer the first Adam was of euill CHAP. XVII Of Christ as Mediator HItherto of the principles concerning the person of Christ his office followes The principles cōcerning his office consider it either in the whole or in the parts of it The whole office of Christ is to be a mediator and so the principles that concerne the mediatorship are fiue First that there is but one mediatour betweene God and man euen Iesus Christ 1. Tim. 2.5 For there is one God and one mediator betweene God and man which is the man Christ Iesus Act. 4.12 Neither is there saluation in any other for amongst men there is giuen none other name vnder heauen whereby we must bee saued Luk. 2.11 That is that vnto you is borne this day in the City of Dauid a Sauiour which is Christ the Lord. Because there is none more mercifull Heb. 2.17 Nor more able Heb. 7.25 That the cause of our saluation in his mediation is not merit in man but grace in God and Christ 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was Tit. 3.4.5 But when the bountifulnesse and loue of God our Sauiour toward man appeared Not by the workes of righteousnesse which we had done but according to his mercy he saued vs by the washing of the new birth and the renewing of the holy Ghost Ephes. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God That this mediation was from the beginning of the world and shall be to the end Hebr. 13.8 Iesus Christ yesterday and to day the same also is for euer 1. Pet. 1.20 Which was ordained before the foundation of the world but was declared in the last times for your sakes Reuel 13.8 Therefore all that dwell vpon the earth shall worship him whose names are not written in the booke of life of the Lambe which was slaine from the beginning of the world For in the knowledge destination and acceptation of God the two natures were accounted as vnited and with him the things done and to be done present and to come are all one For explication of this principle if we aske when the mediator was giuen it must be answered three waies 1. If we respect Gods decree he was giuen before all eternity Ephes. 1.4 As he hath chosen vs in him before the foundation of the world 2. If wee respect the vertue and efficacie of his mediation he was giuen when need was from the beginning of the world Reuel 13.8 Which was slaine from the beginning of the world 3. If we respect his manifestation in the flesh he was giuen in the fulnesse of time 1600. yeeres agoe Galath 4.4 But when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law 1. Tim. 2.6 Who gaue himselfe a ransome for all men to be a testimony in due time 4. That without the mediation of Christ no flesh can bee saued Act. 4.12 Neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby we must bee saued Psalm 143.2 And enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Iam. 3.2 For in many things we sinne all 5. That by the mediator a new agreement or contract was made with God Ierem. 31.33 But this shall be the couenant that I will make with the house of Israel after those dayes saith the Lord I will put my law in the inward parts and write it in their hearts and will be their God and they shall bee my people Heb. 8.13 In that he saith a new Testament he hath abrogated the old now that which is disanulled and waxed old is ready to vanish away Rom. 3.23.24 For there is no difference for all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption that is in Christ Iesus Galath 3.21.22 Is the Law then against the promise of God God forbid for if there had been a law giuen which could haue giuen life surely righteousnes should haue been by the law But the Scripture hath